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Edinburgh Research Explorer
Edinburgh Research Explorer 'Dating the Death of Jesus' Citation for published version: Bond, H 2013, ''Dating the Death of Jesus': Memory and the Religious Imagination', New Testament Studies, vol. 59, no. 04, pp. 461-475. https://doi.org/10.1017/S0028688513000131 Digital Object Identifier (DOI): 10.1017/S0028688513000131 Link: Link to publication record in Edinburgh Research Explorer Document Version: Peer reviewed version Published In: New Testament Studies Publisher Rights Statement: © Helen Bond, 2013. Bond, H. (2013). 'Dating the Death of Jesus': Memory and the Religious Imagination. New Testament Studies, 59(04), 461-475doi: 10.1017/S0028688513000131 General rights Copyright for the publications made accessible via the Edinburgh Research Explorer is retained by the author(s) and / or other copyright owners and it is a condition of accessing these publications that users recognise and abide by the legal requirements associated with these rights. Take down policy The University of Edinburgh has made every reasonable effort to ensure that Edinburgh Research Explorer content complies with UK legislation. If you believe that the public display of this file breaches copyright please contact [email protected] providing details, and we will remove access to the work immediately and investigate your claim. Download date: 01. Oct. 2021 Dating the Death of Jesus: Memory and the Religious Imagination Helen K. Bond School of Divinity, University of Edinburgh, Mound Place, Edinburgh, EH1 2LX [email protected] After discussing the scholarly preference for dating Jesus’ crucifixion to 7th April 30 CE, this article argues that the precise date can no longer be recovered. All we can claim with any degree of historical certainty is that Jesus died some time around Passover (perhaps a week or so before the feast) between 29 and 34 CE. -
The Indian Calendar
The Indian calendar • The Indian calendar is known by the Hindu word “panchanga”. • The calendar is based on the lunar cycle. A day is measured as the period between one sunrise and the next. A month is the period from one moon cycle to the next. A year is measured from the beginning of a season until its return. • A lunar month lasts 28 days. • A lunar year lasts 12 lunar months or 354 solar days. Since a period of twelve lunar months fall short of a solar year by 11 days, an additional month is added to the calendar at five-yearly intervals. This month is known as the “adhika”. Each month is divided into the two cycles (waxing and waning) of the moon (new moon to full moon and back). The period of the new moon is called “amavesya” and the period of the full moon is called “purnimavesya”. A season is called a “rtu” (pronounced ‘ritu’) and there are four seasons in a year. In the course of history two calendar eras have been adopted, they are the vikrama era and the shaka era. The Shakas were a nomadic tribe of Central Asia who were displaced by the Yue Chi tribe (one of several nomadic tribes who conducted raiding parties into China, resulting in the construction of the Great Wall of China to exclude such intrusions). The displaced Shakas migrated to northern India in the first century BC. The Shakas established rule over large parts of the area. In 58 BC, they were defeated by a local regional king, vikramaditya, who ruled over central www.ancientindia.co.uk | © The British Museum 2002 India. -
Evolution of History As a Discipline Pdf
Evolution of history as a discipline pdf Continue Get full access to Churchill's archive on a simple level, history matters because it's useful. History is a powerful tool for developing analytical thinking and good communication. It is no coincidence that many people, studying history, become lawyers, accountants, journalists and business leaders. In short, history develops important skills - analysis, evaluation, argument, the use of evidence and communication - all of which are very useful in many other areas of life, as well as the study of history. Churchill himself was a historian and wrote many books on history. Perhaps the two most famous were his history of English-speaking peoples and his series of World War II books. British troops, Royal Marine Commandos, moved inland from Sword Beach on the Normandy coast during the invasion of France in June 1944. (Photo: Hulton Archive/Getty Images) Want to enlarge, download or print any of the following documents? Schools can take advantage of additional functionality by registering for free access to Churchill's full archive here. Churchill also used his skills as a historian to become a very successful journalist who was in great demand. Available to view with free access to Churchill's archive: View letters from P Watt and Son, literary agents, about the possible publication in the United States of the volume of WSC articles on a deeper level than finding a job and making a living, history matters just like any subject matter. It is a worthwhile activity that has value for oneself, just as English, math, science or geography matter to oneself. -
Nativity of Jesus
Nativity of Jesus For other uses, see Nativity of Jesus (disambiguation). will of God, undoing the damage caused by the fall of The nativity of Jesus or birth of Jesus is described the first man, Adam. The artistic depiction of the na- tivity has been an important subject for Christian artists since the 4th century. Since the 13th century, the nativity scene has emphasized the humility of Jesus and promoted a more tender image of him, as a major turning point from the early “Lord and Master” image, which has had an effect on the basic approaches of Christian pastoral ministry.[2][3][4] The nativity plays a major role in the Christian liturgical year. Christian congregations of the Western tradition (including the Catholic Church, the Anglican Commu- nion, and many Protestants) begin observing the season of Advent four Sundays before Christmas, the traditional feast-day of his birth, which falls on December 25. Chris- tians of the Eastern Orthodox Church observe a similar season called the "Nativity Fast" during the forty days leading up to Christmas, which for them falls on January Adoration of the Shepherds by Gerard van Honthorst, 1622 7 as a result of Orthodox churches continuing to follow the Julian calendar, rather than the modern day Gregorian calendar.[5] 1 Date of birth See also: Date of birth of Jesus of Nazareth and Chronology of Jesus § Historical_birth_date_of_Jesus The date of birth for Jesus of Nazareth is not stated in the gospels or in any secular text, but most scholars assume a date of birth between 6 BC and 4 BC.[6] The historical evidence is too ambiguous to allow a definitive dating,[7] but the date is estimated through two different approaches - one by analyzing references to known historical events mentioned in the Nativity accounts in the Gospels of Luke and Matthew, and the second by working backwards from the estimation of the start of the ministry of Jesus.[8][9] Medieval miniature painting of the Nativity by the Master of 2 Place of birth Vyšší Brod, c. -
Chronology of Jesus' Life
The Chronology of Jesus’ Life A Detailed and Dated Timeline of the Life and Ministry of Jesus Christ ABSTRACT: This chronology uses a framework of nine signs in the heavens to help date the birth, ministry, death, and resurrection of Jesus. The Passover/Exodus event forms a typology for Jesus’ life.1 It continues to sequence and date precisely the events of Jesus’ life. Understanding the phrase in the second-first Sabbath (Luke 6:1 Douay), revealed that Jesus’ public ministry was two years in duration. It also revealed that Jesus did many Passover related actions and teachings, at times and places other than at Passover in Jerusalem. Instead, He did them around Passover in the second month and around the solar Passover. Much as Dr. Jaubert proposed the solar Passover as the date for the Last Supper. The gospel of Matthew was determined to be in sequential chronological order. These insights helped link the vast majority of Jesus’ ministry to the few weeks of these Passover events. It was further revealed that there were a few similar events that occurred a month before Passover in the month of Adar. The order and character of the events strengthen and even forces the dates of Jesus’ actions and teaching. The Exodus and first Passover form the plot for Jesus’ life. Accurately chronicling Jesus’ entire ministry gives a clearer picture and more insight into Jesus and God’s plan, work, and ways. This Passover order and structure can aid one to remember the details and order of the events of Jesus’ ministry. -
Crucifixion of Jesus
Crucifixion of Jesus The crucifixion of Jesus occurred in 1st-century Judea, most likely in either AD 30 or AD 33. Jesus' crucifixion is described in the four canonical gospels, referred to in the New Crucifixion of Jesus Testament epistles, attested to by other ancient sources, and is established as a historical event confirmed by non-Christian sources,[1] although there is no consensus among historians on the exact details.[2][3][4] According to the canonical gospels, Jesus was arrested and tried by the Sanhedrin, and then sentenced by Pontius Pilate to be scourged, and finally crucified by the Romans.[5][6][7][8] Jesus was stripped of his clothing and offered vinegar mixed with myrrh or gall (likely posca[9]), to drink after saying "I am thirsty". He was then hung between two convicted thieves and, according to the Gospel of Mark, died by the 9th hour of the day (at around 3:00 p.m.). During this time, the soldiers affixed a sign to the top of the cross stating "Jesus of Nazareth, King of the Jews" which, according to the Gospel of John (John 19:20), was written in three languages (Hebrew, Latin, and Greek). They then divided his garments among themselves and cast lots for his seamless robe, according to the Gospel of John. According to the Gospel of John, after Jesus' death, one soldier (named in extra-Biblical tradition as Longinus) pierced his side with a spear to be certain that he had died, then blood and water gushed from the wound. The Bible describes seven statements that Jesus made while he was on the cross, as well as several supernatural events that occurred. -
Calendar As a Criterion in the Study of Culture
Article Calendar as a Criterion in the Study of Culture Marija Šegan-Radonji´c 1,‡ and Stevo Šegan 2,‡ 1 Mathematical Institute of the Serbian Academy of Sciences and Arts 2 Department of Mathematics, State University of Novi Pazar Abstract: The paper considers the calendar as a link between the cosmos and mankind, and it introduces it as an instrument in studying culture. It uses the concept of calendars/calendar systems as a criterion for recognition and formation of culture in general. Starting from an assumption that the calendar is a structurally organized system of events or holidays, it analyses the basic units of a calendar: day, month and year, and distinguishes a calendar holiday from a non-calendar holiday. It states that the calendars are a structural list of collective memory within a social group, where this memory is described in cyclical categories – calendar holidays. Furthermore, considering that the initial epoch of year counting may be different in different cultures, it discusses how cultural self-awareness is expressed through the epoch of the calendar era. Finally, it explores how and to what extent the formation, interaction, and reforms of calendars and their systems reflect the change in culture. The paper concludes that calendars and their systems should be used as a criterion in defining culture. Keywords: Calendar; Culture. 1. Introduction Culture, as a notion, can be considered in a narrower and a broader sense1, and some theoreticians have succeeded to identify as many as 164 definitions of this phenomenon [2]. Furthermore, modern science strives to comprehend and describe this phenomenon as generally as possible, and the new complex disciplines, such as the problem of culture typology (criterion) [3], have appeared and been developed. -
Armenian Calendar from Wikipedia, the Free Encyclopedia
Armenian calendar From Wikipedia, the free encyclopedia The Armenian calendar uses the calendar era of AD 552, reflecting the separation of the Armenian Apostolic Church from the Chalcedonian Churches by the Monophysite schism. The calendar traditionally used in medieval Armenia was based on an invariant year length of 365 days. As a result, the correspondence between it and both the solar year and the Julian calendar slowly drifted over time, shifting across a year of the Julian calendar once in 1,461 calendar years (see Sothic cycle). Thus, the Armenian year 1461 (Gregorian 2010/2011) completed the first full cycle; Armenian year 1 began on 11 July 552 of the Julian calendar, and Armenian year 1462 began on 24 July 2012 of the Gregorian calendar (corresponding to Julian 11 July). The Armenian calendar is divided into 12 months of 30 days each, plus an additional (epagomenal) five days are called aweleacʿ ("superfluous"). Years are usually given in Armenian numerals, letters of the Armenian alphabet preceded by the abbreviation ԹՎ for t’vin "in the year" (for example, ԹՎ ՌՆԾԵ "in the year 1455"). Contents 1 Months 2 Days of the month 3 See also 4 References 5 External links 6 Literature Months The Armenian month names show influence of the Zoroastrian calendar,[1] and, as noted by Antoine Meillet, Kartvelian influence in two cases. There are different systems for transliterating the names; the forms below are transliterated according to the Hübschmann-Meillet-Benveniste system. Months of the year H-M # Armenian Meaning Etymology/Notes -
Select Circle Crisis in the Middle East Primary Sources
The Life & Times of Jesus Did You Galilean Rabbi or A Gallery – Crisis in the Primary Know? Universal Lord? Select Circle Middle East Sources Ted Olsen N. T. Wright Stephen Miller Craig A. Evans Ben Witherington III CONTENTS The Life and Times of Jesus of Nazareth: 3 Did You Know? Ted Olsen The Life and Times of Jesus of Nazareth: 5 Galilean Rabbi or Universal Lord? N. T. Wright The Life and Times of Jesus of Nazareth: 10 A Gallery – Select Circle Stephen Miller Crisis in the Middle East 15 Craig A. Evans Primary Sources 21 Ben Witherington III 2 Ted Olsen The Life & Times of Jesus of Nazareth: Did You Know? he population of Palestine in Jesus’ day was approximately 500,000 to 600,000 (about that of Vermont, Boston, or Jerusalem today). About 18,000 of these residents were clergy, T priests and Levites. Jerusalem was a city of some 55,000, but during major feasts, could swell to 180,000. Children in Jesus’ day played games similar to hopscotch and jacks. Whistles, rattles, toy animals on wheels, hoops, and spinning tops have been found by archaeologists. Older children and adults found time to play, too, mainly with board games. A form of checkers was popular then. Tradesmen would be instantly recognizable by the symbols they wore. Carpenters stuck wood chips behind their ears, tailors stuck needles in their tunics, and dyers wore colored rags. On the Sabbath, these symbols were left at home. The second commandment forbade “graven images,” so there are few Jewish portraits showing dress at the time. -
2.S S S T 7 89 on 23 4 Is Eit Is 1920
March 11, 1952 E. L. BAUER 2,588,795 PERPETUAL CALENDAR Filed March 1, 1949 2 SHEETS-SHEET l 2.s s s t 7 89 on 23 4 is eit is 1920 NVENTOR. 33 AAW4aa Z. aae/ae, BY a/7 Oe MMayS. March 11, 1952 E. L. BAUER 2,588,795 PERPETUAL CALENDAR Filed March l, 1949 2 SHEETS-SHEET 2 39 AF/G, 3. 3oo 2oo soo 4oo 7oo laoo gooboo directions too looo 13oo 12ool /2- 7ooléoo * 1EEEEE23oo22ao27oo2éoolagoo 25od 2soo24do 3 too 3ooo 33oo 320o Yeares of THE CENTURY 2 I L. T. A E ED e. l- a d 37 E. - 3. 6 g D Ed g E : E D L :A R a INVENTOR. Aawaaa Z. aae/ae, BY 22.2%402%zá2zzzzzzzz 1776eMMa Y.S. Patented Mar. 11, 1952 2,588,795 UNITED STATES PATENT OFFICE 2,588,795. PERPETUAL CALENDAR Edward L. Bauer, Austin,Tex. Application March 1, 1949, serial No. 78,917 2 Claims. 1 (C. 40-107) This invention relates to annular calendars, and 2 more particularly to a perpetual or cyclic calen through 9 to zero on the faces thereof adjacent dar, including an index whereby the annual the back side of the plate f3; and are so positioned calendar for any year in the Christian Era can that the numbers of these series are in alignment be selected. - 5 with the apertures 5 to fs inclusive. The discs It is among the objects of the invention to project a slight amount abové the top edge of the provide a perpetual calendar assembly of highly plate, so that they may be easily rotated to firing simplified construction including a set of annual desired numbers of the respective or year calendar sheets and a simplified index alignment with the corresponding ap whereby the proper calendar sheet for any de ity to 8 inclusive, to provide across the sired year can be quickly and easily selected, back plate a series of numerals indicating the wherein the year sheets carry means for quickly E.is set: of the Christian Era for which the calendar and easily converting them from regular year to An extension 27 of t-shaped cross leap year calendars, which calendar assembly is provided along theside edges and the bot structurally simple and durable, convenient to 5. -
Liu Dahong—Stranded Objects and Shame in Chinese Contemporary Post-Socialist Art
STEPHANIE HEMELRYK DONALD Liu Dahong—Stranded Objects and Shame in Chinese Contemporary Post-socialist Art The Shanghai-based artist, Liu Dahong, was born in 1962, in the former German colony of Qingdao, in China’s eastern seaboard province of Shandong. Liu is a versatile and ideologically ambitious painter who has been active during the period of economic and social upheaval that began in 1978: Deng Xiaoping’s “Reform China.” In this article, I focus primarily on a pair of oil paintings Liu made a decade into the Reform era that make knowing reference to the grotesque cruelties and perversions of Hieronymus Bosch: Fairytales of the Twelfth Month (Childhood) (1987) (Figure 1) and The Awakening of Insects (Chaos) (1988) (Figure 2). Both exemplify the characteristic feature of his work that I want to highlight: his ability to stage, in his paintings and installations, a provocative and often satirical conversation between one phase of China’s revolutionary past and its post-socialist present—to whit the Cultural Revolution and Reform China, respectively. In doing so, Liu exposes a contradiction at the very heart of contemporary Chinese society and culture: the way that the past is consistently treated as a fixed determinant narrative, at the same time as the present is officially depicted as being unscarred by the traumatic nature of that past. In Fairytales of the Twelfth Month and The Awakening of Insects Liu incorporates the convulsions of the Communist Party State’s scopic regime in the late Maoist period, by throwing together, in carnivalesque mayhem, bizarre revolutionary episodes and the equally strange manifestations of China’s turn to capitalist tendencies through economic “opening up.” In more recent years, since 2007, Liu has produced lithographs of these two paintings and reflected publicly on the significance of the times and events they depict in a series of published Notebooks and Textbooks. -
New Testament History Spring 2011
GORDON-CONWELL THEOLOGICAL SEMINARY NT 914 New Testament History Spring 2011. Mondays, 9:10–12:10 am. Eckhard J. Schnabel. email: [email protected] COURSE DESCRIPTION A study of the origins and the growth of the early church in the context of the history and the culture of the early Roman Empire, with particular attention to historical events, developments, and personalities, including chronological questions, exegetical interpretation of key New Testament and extra-biblical passages, and theological analyses of major trajectories. COURSE OBJECTIVES Students will become familiar with the relevant historical sources, the basic critical issues, and the historical developments in earliest Christianity between A.D. 30–70. Students will be able to consolidate their expertise in biblical research, focusing on historical and exegetical issues in terms of a close reading of relevant texts. Students will expand their knowledge of both the Jewish and Greco-Roman world and the history of the early church. Students will acquire a deepened awareness of the relevance of history for the church. REQUIREMENTS 1. Students are expected to read Barnett, Dunn, Schnabel (see Texts). 2. Students will write a summary (500 words) of the various proposals that have been made for the star of Bethlehem (Matt. 2:1–12) (Paper I). 3. Students will submit a review (2,000 words) which compares the treatment of the Apostles’ Council (Acts 15) in Barnett, Schnabel, Dunn, and Witherington (Paper II). 4. Students will write a short paper (2,000 words) on the date of Jesus’ crucifixion (Paper III). 5. Students will write a brief biography of Peter (2,000 words) (Paper IV).